that is empty as that which is full CHAP. III. WHeresoever therefore the Spirit of life cannot penetrate there a Disease is stirred up for if it be stopped there ariseth a Putrefaction degenerating into an Exulceration for there it dyes in that place But now that which is dead doth putrifie and make an Vlcer according to the Nature of the Member which the Disposition or effect it in for if the Vlcer be made in the principal parts it causeth death From the Oppilations of the spirit of life do proceed Feavers Aposthumes Pleurisies the Iaundice Vlcers and whatsoever seizeth on the body with a Feaverish Fit as the Plague and the like the cause hereof is this The spirit foreknowing its suffocation and death doth first shake the whole body with horror whiles it is as 't were congealed then afterwards if it be resolved heat and inflamation prevail I do here except those Feavers that produce more Pavoxisms or Fits then once as the Quotidian the Tertian and Quartain and therefore as I may so speak if it causeth Fits in the Brain it stirs up the Phrensie Madness and the like If in the heart it induceth the Chorea viti or the Laughing-Disease for it toucheth the Veins of rejoicing and it often happens that it procures Fits according to a time and hour and year But this the Regular Practice of Feavers and the Plague doth discover viz. From what causes such things come to pass the Spirit of Life is subject to influence even as the body it self to the Earth for even as the Body eateth the Earth and is it self that which it eateth and sustaineth its Life from the Earth even so likewise the Spirit of Life eateth of the superior Influence and is nourished by the Element of the Fire in which the four Elements do shine bright For even as the Earth doth according to its fruits shine in the four Elements so here do the influences also shine There are therefore two Practicks to be set before us the first is That the Influence may be so much conserved aâ— is grateful and suitable to the spirit The second is That the Body may be kept profitable to and fit for the spirit this done there follows the health of the body one way as to the Spirit CHAP. IV. Of the Influence of the Spirit of Life THE vertue of the Spirit of Life is extended or enlarged by the Stars and all the Influences of the whole Heaven by which the Firmament is manifested and 't is like a coelestial invisible Vapour with which it is united even as Cold Heat are when a temperature is constituted and made of them But if haply the Stars of the Members do at any time run cross corrupt and cause Fits then also that member of the body is vanquished and either stops the Spirit of Life or doth vitiate and corrupt it in that same Place But there can't be administred to this Evil any other Remedy then a Receslion from that lâ—fâ—â—ence and undergoing another For the Opinion of the Astronomers concerning Nativities and Ascendants is false and wicked For example Put case I am born under Scorpio if now I submit my self to Aries I am become of his stock nor have I any commerce with Scorpio thenceforward It is not therefore any longer my Ascendant then whiles I submit my self thereto even as I have treated thereof concerning Nativities The Place therefore as to the Nature of the Firmament is to be changed nor is the Ascendant or any Conjunction afterwards to succeed So if I should be born under such an Aspect as that I should be hanged and such a like spirit of the Firmament should be in 〈◊〉 at we know it delivered or written of Humane Spirits if then I would hinder and annihilate this efficacie I reject that Planet and take to me another and so the force thereof is broken And although that that property or nature and kind remain yet the effect doth not follow But contrary wise it often happens that an honest and ingenuous man becomes under an evil influence a thief according as is written of Spirits in the Treatise Of the External Senses of men CHAP. V. Of Oppilations in general AS for the removing of the Stopping of the Spirit of Life in general 't is necessary that the spirit be preserved in its heat so as it may be more strong and vigorous therein the process whereof is this viz. That it be made Diaphoretical and constantly glow in its own essence and continue in a full heat the which is speedily done by this Receit Take Saffron Ginger and Triacle c. Extract their essence c. The Second BOOK Of the Virtues of the Internal Members CHAP. I. Of the Virtues of the Heart THe Heart requires nothing els but corroboration of it self when that which is adverse and contrary unto it is removed for it is too weak of it self alone to resist and strive with all those evils which daily beset and assault it And therefore it must be succoured by supplying remedies for that member is the chiefest and given to man for this end and is implanted in his body that it may continue him in his stability and vigour But if any hurt and dissolution of substance possesseth any member 't is not to be thought that the Heart is appointed and ordeined to turn it off but that evil is to be corrected and removed by the help of Medicine where upon that Medicine seems to be esteemed as another Heart For the more diligent and acceptable care of a Physician depends more on registring and ordering the external heart then the internal For this viz. the Internal is not subject to the Physician but the External onely If therefore at any time the Internal Heart hath need of the External 't is wholly necessary that as we have said already it be appled unto and conserred thereon for there must not be onely a Cordial and a simple Medicine administred but it must be manifold for 't is fitting that One Medicinal property do strengthen the elemental powers that another property do hinder a particular corruption or putrefaction that another property do divert and turn away other external accidents therefore 't is necessary that various virtues be congregated or assembled into One Medicine The Recipe thus Note here the Description of Aurum potabile the Matter of Pearls the Essence of Saffron the Essence of Bawm the Essence of Celondine the Essence of Mace c. CHAP. II. THe highest Arcanum of comforting the Heart so as not to be hurt by any accident that may befall and that its substance may not be suffocated or depraved is Aurum potabile or the Liquor of Gold and the Matter of Pearls in the form of Oil like Balsom then next the Essence of Saffron Mace Corrals c. The description of the Gold is this That the Gold be calcined into its yellowness by the Regal Cement of Hil and Malch then let it be separated
much better become to account themselves as unprofitable servants and as none at all Now albeit that even we our selves may by use in our imitating of these men easily learn together with them to wrest the word of our Teacher only Creator unto our own pride yet notwithstanding seeing that we have not an exact knowledge of the Word but it is to be laid hold on by faith onely and is not established by any earthly reason how specious soever it be Let us cast off this burthen or rather yoke of their reasoning and search after the mysteries of Nature in which mysteries the end or issue proves and confirms the foundation or way of truth let us seek after not onely those mystries but such also as teach us to accomplish the highest Charity And this is that treasure of the chiefest good viz. the material part which we do understand and mean in the writing of our Archidoxis and as for the spirituall part we will refer that to our Monarchiâ How out of the aforesaid bassis and foundation have we experimentally drawn our Medicine whereby wee are made certain and do occularly behold that the thing is truly so To come therefore to the Practick part we will divide this our Book of Archidoxis into ten parts that it may be a kind of assistance for our memory that we may not forget it and withall we will speak so openly that we may be understood by our Sons but not by the vulgar for we will not at all thrust the manifestation of these things upon such so easily We will not disclose our minde thoughts and heart to those deaf ears nor to wicked men but will studiously endeavour to shut up our Arcanums from those with a strong wall and key And for fear least this our labour should not be secure enough from those Ideots that are enemies to all true Arts we shall wholly refrain from writing the tenth Book concerning the use and practise of the things preceding it that so we may not cast the childrens bread to dogges Yet neverthelesse such as are our Sons will abundantly enough understand the other nine And that we may speak more openly of these Arts you are to know in this Treatise of the Microcosme that therein is an approved demonstration of each things both of such as it contains and such as receive or admit Medicine also of such things as be permixed herewith Likewise it viz. the Microcosm is conquered and governed by Medicine and so follows it just as an horse bridled follows him that leads him Or like a mad dog tyed with chains Thus on this wise do I understand Medicine to attract and draw on nature and every living thing Now in this we do meet with three things which demonstrate unto us the virtues and powers whereby such things are to be compleatly done As First of all by what means the five Senses shall bee helped by the mysteries of Nature when as they proceed not from Nature nor have a natural rise or birth as any herb hath out of its own seed but there 's no matter which may produce them Secondly The mobility of the body must be considered also as from whence it proceeds and by what it is moved and stirred and by what means it is to be holpen Thirdly There must be a knowledge of the division of all the powers in the body and what things they are that have an agreement with each member and are to be transmuted according to the nature of those members whereas notwithstanding they are at the beginning one onely nature First of all therefore we will speak of these of Seeing Hearing Touching Tasting and Smelling You may take this teaching example The Eyes have a matter of which they consist as is mentioned in the composition of the body so also have the other Senses But now the sight it self is not out of that seed of which the eye proceeds nor the hearing or tone out of that of which the Ears are made nor proceeds the Touch from the flesh nor the Taste out of the Tongue nor the Smell from the nostrills no more then Reason proceeds from the brain but these are bodily Organs or rather coffers in which the senses are generated Neither are we to understand that these Senses have their dependance upon the grace and pleasure of the Creator in such wise as not to be of the nature of man but only infused by the grace of God supernaturally to this end that the great wonders of God may if at any time a man be born blind be made known unto us We are not to conceive of it thus in this place for the aforesaid senses have their proper insensible and impalpable body even as on the contrary the other part of the body is tangible for every man is composed of two viz. of a materiall and of a spirituall body The materiality gives body bloud and flesh But the spirituality gives hearing seeing smelling touching and tasting So then if one be born deaf it proceeds from the defect of that mansion place in which the hearing is to abide For the spirituall body doth not perfect its operation in an ill disposed place the cause of which we set down in the book of the generations of men In this therefore are the great wonders of God to be known that there are two bodies viz. an Eternall and a Corporal couched and concluded in one as is also manifested in the book of the Generation of man Now Medicine works upon the house and cleanseth it whereby the spirituall body is able to perfect its proper actions therein no otherwise then as Civet in a clean and an undefiled case Secondly Now let us proceed to the motive faculty of the body and enquire whence it is and how it hath its Original viz. what or how the body unites its self to the medicine whereby the motive vertue is encreased You are to understand it thus Every thing that lives hath its motion from nature This is sufficiently enough proved perâ—se as concerning natural motion But now that motion which we imagine and make thereby is to be declared as viz how it comes to passe accordding to our will and intention as for example if I would lift up my Arm it may be demanded by what vertue or power I do it for I see no Organ whereby to move it so but that thus it is done according as was my desire to do And so of walking leaping running and such like actions which are made contrary unto and besides the motion of nature for nothing of such actions is a peculiar product of Nature but is made accidentally These kinde of motions have their original thus viz. the powerful Mistresse Intention is above my motion natural viz. on this wise The Intention or Imagination kindleth the vegetative virtue as fire kindles wood c. as we have written in our Treatise peculiarly of Imagination Now it is not able to accomplish
its operations more potently in any kinde of body then in its own proper body in which it both is and lives Likewise in every body there is nothing more easie to be kindled then the vegetative Soul because that She runs and walks by her self and is disposed hereunto for even as a fire that is covered over and buried doth as soon as it is made bare and hath an accesse of ayre burn up even so likewise doth my phantasie apply and bend it self to the seeing of any thing I cannot direct my eyes with my hands whether I please and would but my Imagination converts them to whatsoever it likes me to behold So also is it as to my journeying for if I have a desire of going any where and do thus propose to my self according as seemeth me good then is my body directed to this or that place thus intended by me And by how much the more it shall have been imprinted in my Imagination and thoughts so much the speedier do I run So then its evident that Imagination is the mover of my course Even after the same manner is it that medicine doth mundifie bodies in whom is a spirituality from whence it comes to pass that that motion is performed the more easily Thirdly Is to be understood the distribution that is made in the body unto all the members out of all such things as are presented unto it either without or within In that distribution is made a mutation whereby the things are so changed that one part serves for the complexion of the heart another part is accommodated to the nature of the brain and so likewise is it with the rest Now the body attracts unto its self two manner of wayes viz. internally and externally Internally it attracts whatsoever is taken in by the mouth Externally it attracteth the air earth water and fire Thus therefore is the businesse to be constituted and defined viz. Those things that are received inwardly are not so necessary to be written for that they are to be known by the foundation of nature viz. these which are distributed thus as we shall speak anon concerning the division But outwardly you are to understand it thus that the body doth attract through the whole skin from the four external elements what is necessary for it which if it should not do the internal nutriment would not suffice for a mans support and because that moisture is so very existent in the body by custome the same body extracts it out of the Element water and so it comes to passe that as long as one shall sit or stand therein he needs not any other quenching of his thirst Now this proceeds not from the waters extinguishing the heat as it quencheth fire but the internal heat attracts the external moisture to it self drinks it just as if it were taken inwardly hence t is that the Cows are able to abide in the Alps without drink an whole Summer for the air is as a drink to them and supplies the place and office thereof The same may be concluded of as to a man Moreover the nature of a man may be sustained also without food if he be set or planted with his feet in the earth So have we seen a man that lived six moneths without food and was sustained onely by wearing a piece or clod of earth upon his ' stomack the which being dry he now and then took a new fresh clod he affirmed that during all that time he was never hungry the cause of which thing we shew in the book of the Appetite of Nature So likewise have we seen a man that sustained himself for many years by a medicine viz. by the quintesence of gold and scarce took half a scruple thereof each day Hence likewise or after this manner have there been many others that have eaten nothing for many years viz. xx years such I remember I have seen in my time Some do attribute this kind of living to the goodness and piety of the persons and some also impute it to God the which we do not in the least desire to gainsay or judg of yet however this thing is even natural for sadness melancholy and fainting or grief of the mind do take away both hunger and thurst so that by the attraction of the body to wit self it is able to sustain it for many years for as much as food and drink are not so ordained or appointed as that we must of necessity eat flesh or bread and drink wine or water but also we may sustain our life with the air and with clods of earth and we are to believe that whatsoever is ordained for food was made that we might try and taste it the which we shall declare more at large in our book of the Monarchy of God Albeit we grant thus much that because of our labours and such like we cannot want temporal and corporal food and that for very many causes and therefore food was ordained for this body as medicine was against diseases Now therefore as to the distinction of things which enter into the body observe it thus that they are distributed throughout all the parts of the body no otherwise then as if vinum ardens or burning spirit were poured into water thereby making it all of the same odour because it is defused throughout the whole body thereof In like manner if ink be put into wine all of it will be rendred black thereby Even thus is it in the body of man the humidity and moisture of life doth presently defuse such things as are received in and that sooner and speedier then what we have proposed unto you by these examples but as to the form that the substance thus took in is transmuted into the nature of this consisteth onely in the members which receive it and digest it into their own likenesse no otherwise then as when bread if conveyed into a man is made mans-flesh and if into a fish t is made fish c. Thus in like manner is it to be understood of the things that are taken in they are transmuted by the virtues of the nature of the members and become appropriated to the nature of the parts receiving them The same is likewise to be understood of medicines viz. that they are transmuted into the members according to the proprieties of them members for they receive their strength and virtues from the proper substances of the medicines according to either the good or evil the subtile or gross dispersing thereof according as the quality of the medicine shall be as for example if it be of a quintessence the transmutation of it will be more strong and potent but if it be a grosse medicine such also it remains even as an Image or picture that hath its ornament from the colours as to fairnesse and deformity the which colours if noble such also will the picture be So therefore that we may collect our experiences in those like things
which we have met withall and may as it were heap them up together for our pozy and better remembrance that so we may have them in a readinesse when wee need them we will write down these nine Books but as for the tenth I will reserve that close in my brain because of the ungrateful Ideots but yet notwithstanding in these 9 is enough declared to our Sons and let no body admire and so much wonder at the teaching of my Doctrine for though it be contrary to the courses and methods of the Ancients yet notwithstanding it is most firmly founded upon experience which is the mistresse of all things and by which also ought all arts to be proved THE Second and Third Book OF THE ARCHIDOXIS Of the Separation of the Elements BEfore we set about the Declaration of the Separation of Elements there are some things which we shall explain seeing that the things written of the Generation of things are not so very consonant with the Separations of the Elements for the better and clearer understanding of that same Separation for every thing is brought to its end and issue the more conveniently where a mature intelligent consideration as to what the event will be precedes For verily thereby the practick becomes the clearer We therefore say that the four Elements exist together in all things out of which doth arise to every one it s Predestinated state But now by what means those four Elements so mutually contrary among themselves are able to agree and abide together without the destruction of themselves you are to understand it thus Whereas the mixion of the Elements is in and by predestination so united and corroborated the case stands thus there is no weight to be accounted in them but the ruling power of one of them is greater in things then anothers power is by which is to be understood that in the digesting or disposition and ferment of the predestination the strongest element will bear rule and overcome and subject the others By which means the other three elements cannot in the least attain their perfection but are in relation to that perfect element as the light or sappy matter in wood is to the firm timber therefore also they are not to be called Elements for as much as they are not all of them perfect but one onely is so when we speak therefore of the four elements wch finally are in all things we are not to understand it so precisely that in them the four Elements are perfect but there is but one onely finished or accomplished element in things the other Elements remaining imperfect by reason of the virtues and puissance of the chief excelling element hence it comes to passe that they can thus accord and consist together because that there is no perfection in three of them upon which account also neither can there be any corruption by the contrarieties to bear rule Moreover that an element is predominant in one kind t is because t is hereunto predestinated and therefore no corruption nor permixion can adhere to them as we mention it in the book of Generations whereas therefore there is onely one element in every thing particularly it is needlesse to seek for four elements in things there being three of them not posited in perfection briefly and finally therefore we must understand that the four elements are in all things but not four complexions actually the case stands thus a substance or matter contains the element water and then it is nenusar or water lilly there is not in it besides this element neither earth nor air nor fire likewise there is not in it any likenesse of heat or drynesse for it hath no peculiar operation but the predestination thereof is water and is the onely element of water under which is neither drynesse nor heat according to its affianced nature But yet although all these things are thus yet notwithstanding the other three elements are in it but the creatures have not their rise out of those three elements which are not brought forth as it were perfect nor have they their beginning or help and assistance from them but out of the predestinated element which is united to and impressed in that stock and kind And albeit that this squares not with the Common Philosophy viz. that the one predestinated element hath of its own nature the other three elements adhereing unto it self yet notwithstanding it is to be believed that the element and substance or matter are different from each other The which is to be thus understood The substance or matter is not from that element which tingeth and elementateth the substance neither also are these elements from the substance but they have an equal like agreement as the body and soul have But now each body as for example The body of some growing thing hath its Complexion and likewise its element Although the element it self is not visible in the growing body nor is it tangible or demonstrable and that for this reason because this element is by reason of its subtilty more strong and subjects the other elements of the growing body And yet all of them are in the body but imperceptibly like as when water is permixed with vinegar it becomes like unto it and although the vinegar shall have changed all in the essence thereof yet neverthelesse the Complexion of the water remains incorrupt nor is it vinegar for that cause but is as much water as afore And although it puts not forth the virtues of water as afore yet it doth not therefore follow but that it hath them still Now therefore by these propositions we are willing to declare by what way the Separations of the Elements are to be made and here shall we meet with two Practicks that require our understanding One is that which the Separation of the Predestinated Element agreeth unto and this we will declare in the book of the Quintessence The other is that which the four Substantial Elements that exist in growing things appertain unto By this we are to understand that the Predestinated Element is the Quintessence nor is it possible to make a separation of the one from the other onely it may be made from the other three Elements as followes hereunder concerning the Quintessence But where we speak of the Separations of the four Elements we mean those four which are essentially in a body from hence hath risen so many various errours because that men have sought after the four Elements and also the Quintessence in the Predestinated Element the which cannot possibly be Moreover you must also know that when the Elements of bodies are not to be separated so that one may be Fire another Water and another like to Ayre and the fourth to Earth according to their Complexions That sometimes the Elements appear with their forms sometimes with their Complexions as the water like water the ayre like ayre the earth like earth and the fire like fire These are to
be made by which the Sweetnesses passe into Corruption To prevent which this is our Intention and Experience viz. That i◠that Composition such a thing be taken as may not hinder the Sweetnesse to remain in its proper Essence and such as may be without the Corruption of any other things By this way and means it hath the Virtue of a Balsame to Conserve the dead fleshy bodies of Carcasses and other things For such a like Sweetness is the Balsame of the Earth and othersome there are of Dew for in them hath it its Original We will therefore set down the Elixir of Thronus because there 's no Sweetnesse comparable hereunto It doth also contain more Mysteries then is credible as we set down in the Book of Generations By the preparation of which may be Collected the wayes of preparing other Sweetnesses The Preparation of Thronus is thus Take as much Thronus as you will which let be put in a Pellican in digestion at the Sun for two months but t will be better for a whole Summer Afterwards let be added a fourth part of the Quintessence of Gold and so let them be Circulated together for two months then keep it Albeit this way be very short yet neverthelesse the Elixir hereby made is very wonderful in very old folk Of the Fourth Elixir which is Of Quintessences IN like manner may Quintessences be brought into an Elixir which Conserves both living and dead bodies like as Balsame doth We make but a very brief Rehearsal thereof in this place because t is afore demonstrated in the Process of Quintessences So therefore wee 'l proceed here a little further and set down such things as we have noted to make for Preservation and Conservation Then out of the Elixirs of those processes we will teach the Composition of one Elixir fully as profitable to the body as the Three precedent are Verily you are to underdand that this Elixir of Quintessences hath in it a secret Virtue which daily tends to a Restoring and which endeavours to Renovate and Restore the whole body Therefore it Operates more then a bare Conservation for it also Renovates yet not so perfectly as we have mentioned above of Quintessences and Arcanaes but is of meaner Virtues and that because the Conservative and Renewing property of them cannot be together but yet by this way is Renovation disposed for Conservation thus Take the Quintessence of Celondine of Bawme of each two ounces the Quintessence of Gold the Quintessence of Mercury of each half an ounce the Quintessence of Saffron and of all the Mirobolanes of each one ounce Let them be all well mixt together and be shut in with a blind Head and remain in the digestion of Sun for two months Then adde of the Quintessence of Wine and the Magistery thereof of each one ounce and an half and let them be digested again for a Month as above then keep it as a Treasure not only for Preservation but also for Restoration The Fifth is called the Elixir of Subtilty NOw we accompt it expedient to set down the Elixir of Purity or Subtilty for it Conserves by the power of its great Purity and Cleannesse such as is the Corrected Oyl of the Philosophers this suffers nothing that shall be anointed therewith to putrifie The like doth the Corrected Oyl of Bricks or Oleanum Laterinum effect and many others and yet t is not their property to preserve from putrifaction but they acquire this thing and get such a property from the Preparation and Labour So likewise Distilled or Corrected Wine permits not to putrefie nor doth Digested Wine nor is it at all changed by the fire The Water of Honey doth by its preparation resist putrefaction as to what appertains to sensible bodies but the Crude Substance thereof doth not do so but is subject to all putrefaction We therefore set down an Elixir of Subtility forasmuch as mans body is just like as Mercury it self which is volatile is fixed with its own Water and made permanent also fixed into a Constancy and permanency Now although that this same thing may be done by many other things then what we here describe Yet neverthelesse we will mention such only as are known unto us by Experience Nor will we for this Cause detract any thing from the others but only we say thus much That as yet all of them have not been known unto us nor been Experienced by us The processe of this Elixir is thus Take Oyl Olive Honey and Vinum Ardens or burning Wine of each one pound Destil them altogether according to the Chymical manner and that thrice Afterwards Separate all the Phlegm from the Oyls which are distinguishable by the many Colours put all these Oyls into a Pellican and adde to them of the Quintessence of Bawme and of Celondine a Third part digest them for a Month Then keep it for your use There is no Sensible body is able to resist it no nor Insensible and that for many Causes and properties which we will not at all set down in this place The Sixth is the Elixir of Propriety IN like sort may a perfect Elixir be extracted out of Natural Things as out of Myrrh Saffron and Aloëpatick but as for those Vittues that it proceeds from we describe in their Generations We only mention the process here omitting their Original which we elsewhere do often Treat of Take of Myrrh Aloëpatick and Saffron of each one quarter of a pound the which being put together in a Pellican and placed in Sand let them ascend most gently for two Months then at length Separate the Oyl from the feces by an Alembick without Adustion or burning This Oyl must be digested for a Month together with Circulatum in equal weight then after keep it In this Elixir are all the Virtues of the Natural Balsame yea and such a Conservative Virtue for old Folk more then is fit to ascribe unto it because there doth not only proceed one Age therefrom but Four Seven or Ten c. T is scarce possible to expresse its force and natures but t is in my Judgment sufficiently enough Dilucidated nor do we think it need any more ample Interpretation The End of the Eighth Book c. THE Ninth BOOK OF THE ARCHIDOXIS Of Extrinsecalls HAving in the Precedent Books treated of Intrinsecal Diseases 't is expedient now for us to write of those Diseases as proceed from without and to set down some remedies for them And although we insert nothing in these Books of the Origenal of those Internal and also External Diseases yet notwithstanding we will set down the Originals of those Medicaments and then afterwards the composition of such like remedies for external Diseases Some remedies are onely for Wounds with which a Wound may be cured in twenty four hours which you are to understand thus When there is a Wound made it needs nothing else but that it be again knit together or conjoyned on such wise as
Metalls is four-fold viz the Crocus of Sol Venus Mars and Chalybs that of Chalybs or Steel is the better 't is extracted by Reverberation or Calcination reducing the said bodies into a powder So Iron filed is consumed by Rust the Consumption of the Rust is made by the inhibition of those things which cause Rust and by a decoction extracting the colour of the Rust. Take old Vrine powred off from its residence viz. some Cups of it in which dissolve three handfuls of Salt ground strain it boil it and scum it well Herein again dissolve an handful of Vitriol beaten and two Ounces or three of Sal Armoniack beaten and scum it again very well With this Liquor imbibe the silings and boil them until they are pulverisable the which powder you must reverberate with a strong fire continually stirring it with an Iron rod until it pass from one colour to another and at last into a most lucid Violet colour out of which thou maist easily extract the Tincture by spirit of Wine or distilled Vineger and by the separation of the Elements gather the abstraction left in the bottom of the vessel with which thou maist effect wonderful works as well within the body as without As for the making of Crocus Veneris do thus Take one pound or two of the best Copper-rust or Vordigrease alcoolizated powr thereto plenty of distilled Vineger and stir it well thrice every day Pour off the colour'd Vineger gently and totally sublime or distill it in ashes even to a dryness Let this powder be afterwards washed nine times with warm water from all the sharpness and be dried so shalt thou have the prepared Crocus of Venus or the Flos of Brass out of which thou maist if thou wilt easily extract an Oil according to the precepts delivered in the great Chirurgical work where also its use is explained The Crocus of ☉ is to be extracted by the water of Salt by which the Metalline nature thereof or Malleation is broken the residence is to be washed with hot water and the Crocus to be extracted with spirit of Wine the which being again separated the Crocus will remain in the bottom the which by elevation by the degrees of fire in five times sublimation is changed into a Liquor or the most true Quintessence of Sol. With this thou maist perform miraculous things but hereto is required not a putatitious but an industrious and skilful Artist FINIS Theophrastus of Hohenheim OF THE Virtues of the Members The First Book treats of the Vertues of the Spiritual Members The Second of the Vertues of the Inward The Third of the Vertues of the Outward Members The First BOOK Of the Vertues of the Spiritual Members CHAP. I. Of the SPIRIT of LIFE THE Spirit of Life is a Spirit planted in all the members of the Body whatever Distinction they are denominated by It dwelleth in them all and in each of them and is the One or sole Virtue of them all promiscuously 'T is it that is the supreme and most noble Grain by which all the whole members live But according as 't is extended or disâ—used so doth it become various answerable to its various Seats For in the Heart it is so acted as to assume the Virtues of the Heart which property it is not fraught with in the other members So likewise in the Liver it gets the virtues of it and performs that Office there onely and not in the other parts The like is to be judged of the Marrow but although that these Virtues are either perceptible or not perceptable yet the virtues of all the members are uniform nor are they any otherwise to be understood then thus viz. That the virtues of the Heart do in some sort onely differ from those of the Bones whereas the virtues are but One notwithstanding For the Virtues that sustain and conserve the Bones are not weaker then those are which refresh and strengthen the Heart for there 's as much of importance scituated in the Bones as is in the Heart So in like manner the virtues of the Spirit of Life in the Brain are not of more excellency then those in the Marrow And although by reason of the use and necessity of that in the Brain the contrary seems true yet the necessity of the Marrow is as much as that is of the Brain and the virtues of them both are alike The like consideration is to be had of all the members of the which though some seem worthier then other some yet 't is but one onely Spirit of Life that is the Governor the Virtue the Efficacy and Operation of them all CHAP. II. THE Spirit of Life ariseth from external Causes or Generations and not from Natural according to the Flesh For as the Generation of the other members iâ— twofold so the Generation of the Spirit is simple and is united with the body and the members as we have said this likewise is the cause why as in reference to its own Virtues it cannot be strengthened unless the members themselves be healthy and strong for by how much the stronger healthier and chearfuller a Member is by nature by so much stronger and more refreshingly doth the spirit shine forth And therefore we must not by any means attempt to conserve strengthen and advance it as 't is a Spirit of Life but onely thus viz. by conserving and strengthening the members which have their birth from Nature in their first Integrity and Original Healthfulness this being done the Spirit doth in it self become more enlarged and more strong But yet there 's One thing that appertains to the Spirit onely and 't is this viz. That it be occupied in the Open Passage and kept unstopt Concerning which Oppilation or stopping if it chance to happen we will here annex a peculiar Treatise then after we have so done we will annex two little Books of the Members that govern themselves as shall anon follow You must therefore know that the Spirit of Life may be so stopped that unless the wayes and pores of its passages be opened it may be strangled for the second Generation is nothing else but a Vapour and the Spirit of Life lives in us in the form of a Vapour as the Nature of the second Generation which is made without Nature or Externally therefore the Pores are to be immediately opened even at the very beginning viz. In the Marrow in the Flesh in the Veins in the more principal Members in the Bones in the Ligaments in the Nerves in the Joints in the Bladder in the Diaphragme in the Matrix in all the members none excepted for this Spirit is likewise placed in the Brain as well as in the Flesh and passeth through the Brain upwards downwards and penetrates the Pia Mater and Dura Mater and runs through the Heart and its Case and the Chest of the Gall and the Regions of the Reins and the Centre of the Bladder and possesseth as wel the place
a very very few Doctors have even at this day exactly known the Diseases Causes and Judicial daies Lastly let these things thus demonstrated through as 't were a Lattice suffice but yet I do not allow ye rashly to judge of these things till you have first heard Theophrastus Fare yee well and take in good part this our indeavouring the Reformation of Medicine Dated at Basil in the Nones of June MDXXVII Theophrastus of Hohenheim an Hermite Doctor of both Medicine Physician and Ordinary at BASILL To the most Excellent Mr. Christopher Clauser the most Leared Doctor of the Tygurine Phisicians and Philosophers HEALTH THe best and most excellent thing of every true Physician is Wel to know his own proper Medicinal Verity and withal Whether he be a possessor of his own Arcanum or not Even as thou O Christopher the best of the Tigurine Physicians dost not make use of ought in the Medicinal Faculty without Judgement and an exact Conscience which is not causelesly said to be a thousand Witnesses But as concerning the Power or Authority whereby I exercise my self in this my Monarchy 't is thus My Medicinal drivings and forcings are born in me out of my Countrey Soil As Avicen was the Arabians Physician Galen the Pergamensians and Marsilius the best of the Italian Physicians even so the most fruitful Germany her self hath chosen me to be its necessary Physician for even thou thy self knowest That Experience her self is as it were the Mother of every Physician and also verily is of all my whole Monarchy Besides thou knowest that every Countrey hath its own Laws and Customs and moreover that no Stranger or Alien can be well united with the Senators of another Countrey nor can a Contrary that is a meer Stranger be ever well joined together with another Contrary From this observe that thou compares Hypocrates to Me Me to Averois and compare Rhasis together with Us three viz. Each according to his own countrey Forasmuch as the Arabians and Graecians together with the Germans do stand in an equal Poise no otherwise then as the Triple Horehound and they do make the Ambergreese of Germany and Graece equal with Storax and Turpentine Balsom and Mummie nor art thou ignorant that every Countrey contains in it self the Matrixes of its own Element and exhibits to its own self that which is necessaly For there is in Arabia the Ambergreese of its own Countrey And although a haldean Rose be haply no wayes comparable to a Rose of Arpinum yet what is this to the sicknesses themselves For a Rose is alwayes a Rose of its own Countrey Just so every Nation produceth to it self its own proper and peculiar Physician and that out of its own Archeus For every Necessity affords Industry alias things necessary to its Workman But the self-same Necessity is as it were both a Master and Parent of every Physician therefore the Italians may excuse themselves from using the Graecians and the Germans may from them both For each of these have their necessities to themselves and likewise a peculiar Helper of that Necessity viz. of the nature of that proper Nation Nor is there any need for any one to follow the Dreams and Customs of the Arabians or Graecians but the so doing is the Error or Ignorance of the Countrey and a Peregrine Arrogance verily this is negligently done of them and as it were dreamingly without any Reason and uncompulsively beside either Opportunity or Necessity from which things a Physician is notwithstanding to be begotten But he that is by reason of such like dotage and carelessness stirred up from the necessity of his Countrey to be a Physician he at length is a perfect Physician of his own Nation and plainly is the very Hypocrates the very Avicen and finally the Lully himself of that Countrey Albeit I do not in this place therefore praise them to this end as if they were born from necessity for and this I shall pass by in â—ilence their own Countrey could not sustain the Errors of them For I pray What help did Râ—â—si afford Vieâ—â—a What did Savanarola profit Friburgh What did Arnoldus the Suevians What doth entilis of the Countrey of St. James and the Trusane Commentaries help the Mâ—sntan Physicians What doth Avicen help all these for as much as even the health alone of the sick is to be considered This therefore is that Faculty I write of which even my Countrey her self hath given Me and that very thing is by the Necessity which I spake of out of which I am begotten Therefore I dedicate unto Thee even whatsoever is in this Book that thou mayest have it committed to thee in Print But I am perswaded that after a while some unskilful Fellow or other will Reply to these Books of mine and my self answer them again For from thence will be plainly manifested and evidently known on both sides the necessity of every Physician and the healing of the Sick But as for those whom I most dearly love they perhaps will briefly give the interpretations of some obscure places in these my Writings but not those viz. the very oldest of my Foxes For my Troop forsooth of the Physicians is cut and torn a pieces for one part of them is of a deceitful Tongue the other part of Heart and Tongue Questionless thou understandest what I drive at I will send thee very suddenly some Descriptions together with my amending of the Colcotharine Oyle Take this in good part and always be careful to act the part of a friend Farewel From Basill the 4th of the Ides of â—ber An. 1526. THE FIRST BOOKE OF THE DEGREES AND COMPOSITIONS OF RECEIPTS AND NATVRAL THINGS By THEOPHRASTUS of HOHENHEIM c. BEfore I begin to treat of the Degrees there are two Complexions of Nature that require our observation the one is Hot the other Cold Moreover each of these hath a certain unbred disposition within it self For every Hot thing is dry and every Cold thing is moist nor can Heat nor Cold be alone Therefore these two Natures as Hot and Dry are one thing and so are the Cold and Moist Hence therefore are the Degrees easily found out that is to say In what manner every thing is in its own Degree and how many Degrees each thing doth occupy And haply in this place those that have a long time had Catarracts in their Pannicles or Filmes over their sight will gain-say and such as have been accustomed to the in nature Treatises of the four Complexions viz. Hot Cold Dry and Moist from which they gather and understand that Cold is present in moisture and driness and likewise that Heat is coupled with both And according to this Opinion have they directed every thing viz. That Cold may be dry and Heat may be moist which verily is a contradiction whereas if they had approached neerer and throughly searcht into Nature they would certainly have found my Arguments here following to have been neerer the truth
of the Dose 'T is therefore behoveful for a Physician to know what and how much Weight the Disease is loaden withall for so much Weight of Medicine doth the dose likewise require and therefore you are to observe that the Weight is to be administred and not the degree for herein is placed the chief foundation or rule of finding out every Dose This now must proceed from out of the number and not out of the body of those things therefore the first or chiefest thing is this viz. that the Ares of the Microcosm cures it self and not the administred Medicines For as soon as ever the Disease shall be brought to equallity it doth presently follow that Nature her self cures what is contrary unto her Therefore you are to know that every Dose is not to be used beyond that aforesaid number that is taken from the Disease For there are 24. Lots contained in Nature her self in which number the Medicine it self must likewise be taken that so it may attain and reach to each Number The same is to be taken out of the Anatomy of Nature For as I may so say there are herein 24. Minutes of Diseases so are there twenty four Lots in Medicines and therefore by those twenty four Minutes and so many Lots must every Physician know how to administer his Medicines that so he may bring in an equal Number on both sides into the Microcosme this done the virtue of Nature is such as to cure the sick Therefore 't is worthy observation how that it very often happens that very many though their Disease be dead or extinct are neverthelese as yet much like to those that are sickly and that for this reason because the virtue or power of Nature it self agrees not as 't were in a universal Harmony and therefore cannot exhibit or perform the Office of a Physician from the defect whereof and not from the Disease it self doth death befall CHAP. III. BVt to speak on of the 24. Minutes you are to note that in these Minutes the highest or chiefest Equality as well of Nature as of the Disease doth consist and here observe that a complexionated Disease doth divide it self and doth partly descend and also partly ascend from one even to twenty four and that not because 't is onely one Disease but as many as be the Diseases so many different Minutes be there the faculty also or power of Complexions doth contrariwise ascend from the supreamest even to the twenty fourth alias doth descend from the supreamest to the lowest Hence therefore is such and so much ignorance risen in the Physician that he can't know the Disease in its Minutes save onely by the Dose Neither do we intend or is it our meaning that any Disease consisting in the third or fourth Minute can advance or encrease it self but rather this alone must be understood that there are twenty four Lors out of which the Dosis doth proceed As for example In the Caducus or Falling sickness there are twenty four Minutes the which do require even so many Lots and yet notwithstanding 't is but one onely Disease or species and kindes of that-same Disease and therefore to find out the Dose the Theorical part can't exhibit or afford it you but yet Experience can For the Composed Dosis doth proceed from Nature as 't were Hereditarily and must therefore be preserved and administred according to nature and that according to the Dose of Experience But now seeing that this same thing must be referred to experience you must in the first place understand whether or no the Anatomy of that Dose doth well or truly agree with the Anatomy of the disease whence it follows that in this 24th Number each disease affects or requires its own proper Dose to ascend even to an Equality but beware that thou dost not transcend or exceed this Number for verily 't is the office both of the nature of the Microcosin and also of the external Elements when they have an agreement or are harmonious in the body to assord and cause Health And that Conjunction is in like manner as Cinnaber which is too too much graduated Therefore in that kinde of Elementated exallation they assord or give their own exaltations to the virtue of the Microcosin And so the first Grane alias that which at first is but a Grane passeth into a scruple a drachm and Lot and some Granes amount unto a pound some also into a greater quantity viz. Into a Kist and other some also into talents CHAP. IV. HItherto we have spoken of the virtue of a thing and of Nature but now the case is altered if there shall be either a putrefaction or superfluitie or Syndenocha the dose of which is ro be thus administred For such like Syndenochaes must be prevented by Laxatives and that on this wise that every Laxative be accounted for Resolutive and therefore must you take your doso from the Resolution and not from the Laxation or Laxative property For if you shall take or derive it from this there will presently be sueh a change in a man as can neverbe done by the other Withal 't is expedient for ye who are Physicians well to know or distinguish a Resolution presently and at first sight that so with your dose composed of this ye may purge innocently without any hurt the which knowledge must be on this wise manifested viz. What soever resolveth it self into a solid Water consists of ten Grains But whatsoever resolves it self into a perfect Resolution consists of six Grains only But if it abide together with the Material Substance it contains onely three Grains Moreover that which in it self before its resolution passeth into Putrefaction and from hence declines into a solid Vegetable Substance challengeth to it self the fortiâ—th Grain But if it shall abide in Putrefaction or else putrefie after the Animal Resolution then it possesseth the Eighty third Grain But that which abides in its Own Fssence and conserves inseparably in it self the Crude Substance of both Sex is extended and reacheth even to an Ounce And if it descend of the Matrix of the Aire it obtains the double of the number But if from the Matrix of the Water then it gets it self the treble of that Number If of the Fire then the doso doth now come to half the Weight Wherefore observe here such things as are needful for Laxation viz. Some dissolved things that proceed from things coagulated do even purge in half the dose So likewise is it with solid to solid things But some things do loosen from the propriety of another Resolution as Manna purgeth by a virtue which it resolves every day thing by and Siler doth the centuary Now 〈◊〉 loosens from a conjunction or assinity Therefore 't is to be noted from all these things that a Purgation is nothing else then as 't were a certain Tincture but yet void of any shew of colour the which resolves even Minerals and dissolves even